Luke 22:42–56

22:42 “Father, if you are willing, take109 this cup110 away from me. Yet not my will but yours111 be done.” [22:43 Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish112 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.]113 22:45 When114 he got up from prayer, he came to the disciples and found them sleeping, exhausted115 from grief. 22:46 So116 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!”117

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared,118 and the man named Judas, one of the twelve, was leading them. He walked up119 to Jesus to kiss him.120 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?”121 22:49 When122 those who were around him saw what was about to happen, they said, “Lord, should123 we use our swords?”124 22:50 Then125 one of them126 struck the high priest’s slave,127 cutting off his right ear. 22:51 But Jesus said,128 “Enough of this!” And he touched the man’s129 ear and healed130 him. 22:52 Then131 Jesus said to the chief priests, the officers of the temple guard,132 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw?133 22:53 Day after day when I was with you in the temple courts,134 you did not arrest me.135 But this is your hour,136 and that of the power137 of darkness!”

Jesus’ Condemnation and Peter’s Denials

22:54 Then138 they arrested139 Jesus,140 led him away, and brought him into the high priest’s house.141 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl,142 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

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109	tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759–60.
110	sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8–9; Isa 51:17, 19, 22 for this figure.
111	sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
112	tn Grk “And being in anguish.”
113	tc Several important Greek mss (𝔓75 א1 A B N T W 579 1071) along with diverse and widespread versional witnesses lack 22:43–44. In addition, the verses are placed after Matt 26:39 by f13. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically* authentic. These verses are included in א,2 D L Θ Ψ 0171 f1 𝔐 lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily* authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43–44,” CBQ 45 (1983): 401–16. sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
114	tn Here καί (kai) has not been translated because of differences between Greek and English style.
115	tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
116	tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
117	sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
118	tn Grk “While he was still speaking, behold, a crowd, and the one called Judas … was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
119	tn Grk “drew near.”
120	tc Many mss (D Θ f13 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.
121	sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26–27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
122	tn Here δέ (de) has not been translated.
123	tn The direct question using “if” in Greek is not unusual (BDF §440.3).
124	sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35–38. One individual did not wait for the answer.
125	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
126	sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
127	tn See the note on the word “slave” in 7:2.
128	tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
129	tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
130	sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27–36).
131	tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
132	tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, stratēgos tou hierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
133	tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2–3 [2.253–254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
134	tn Grk “in the temple.”
135	tn Grk “lay hands on me.”
136	tn Or “your time.”
137	tn Or “authority,” “domain.”
138	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
139	tn Or “seized” (L&N 37.109).
140	tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
141	sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57–68 = Mark 14:53–65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66–71). These latter two meetings might be connected and apparently went into the morning.
142	tn The Greek term here is παιδίσκη (paidiskē), referring to a slave girl or slave woman.

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